Excerpt from Eye to the Infinite – by Reb Aharon Rubin…
So how do we overcome these obstacles? The fact that the sword was placed at the entrance of the Garden after Adam and Eve had sinned(and driven out) shows us that the sword that prevents us entering our own deeper levels of understanding and concentration is created or strengthened by moral and religious misdemeanours. Consequently, moral purity, correct religious conduct, as described by the Torah and the sages, should have the reverse result, lessening or removing the sword’s effect.
Sin strengthens man's egocentric, animalistic nature, exaggerating the dichotomy between the ego and the G-dly soul and solidifying the CCF 'sword' barrier between the conscious and unconscious; this effectively blocks the Neshomoh’s light. Holiness and altruistic behaviour, on the other hand, create mental and emotional unity, superseding the subconscious and the CCF, allowing the Neshomoh and Inner Mind to converse with the conscious and their influence to spread throughout the human psyche.
Thus, spiritual purity enables the blending of the unconscious with the conscious, the mystical and transcendent with the analytical, the Tree of Life with the Tree of Knowing.
In this state of higher, unified cerebral communication, the Neshomoh creates its own protection. Its protecting spiritual screen is more efficient than the “sword” in shielding the mind from the outside world. Its aura, called “the Chashmal”, shelters the entire person from hearing, seeing or experiencing anything that might be damaging to his spiritual purity and advancement (see fig. 6).
Though Chashmal is also the name of the sword at the entrance to Eden, the sword Rabbi Abulafia says prevents our achieving higher consciousness, here the person stands within his own Eden, as it were, connecting with his inner mind; he is thus protected by the sword without.
It is interesting to note that Maimonides defines Chashmal as “speaking silence.” Thus, according to Abulafia, a person ruled by their ego has a “speaking silence,” a miasma of silent chatter, between the conscious and the inner mind. When the person is in a purer, altruistic state, this “speaking silence” provides a blanket of protection between him and the outer world.
 See Ibn Ezra, Genesis 3:24. Ohel Yosef expounds on the words of the Ibn Ezra: “Even though this story [of Adam] recounts what happened, it [also] alludes to all mankind; everything that was, till Seth was born (i.e. being placed in the Garden of Eden, partaking of the fruit, the subsequent expulsion and the placing of the Ceruvim and the Revolving Sword) alludes to what happens to every person, in every generation.” See also Rabbi David Kimchi, the ReDaQ, ibid.: “עדן הוא משל לשכל הפועל הוא העדן האמתי הרוחני והא-ל נטע בו גן מקדם בראש בריותיו כשברא השכלים הנבדלים”.
 The sword was only placed after their expulsion from the Garden, not immediately after the sin. There appears to be a time-lapse between sin and the consequential “closing of doors,” as the effect of the sin substantiates.
 We see in chapter three that moral purity is the Sefiroh of Yesod, which attribute necessitates self-discipline that comes as a direct result of self-worth – Malchuth. This spiritual “sword” of Yesod counteracts the sword discussed here, the sword of impurity.
 This explains how persons of advanced spiritual calibre (e.g. Rabbi Yehoshua Leib Diskin (1896-1970)) were able to know the number of leaves on a tree just by glancing at the tree, and the Talmud says a proper disciple of the Rabbis can recognise his own property without needing any obvious distinguishing sign (see Bava Metsioh 23b, also 49b): the door to their inner mind is open and the conscious mind is one with their soul’s awareness.
 See Sha’ar HaKavonos [Gate of Meditations, R. Yitschok Luria’s devotional meditations on Mitsvoth, recorded by R. Chaim Vital] on Birchas HaShachar, ברכת מלביש ערומים.
 Guide for the Perplexed (London: Pardes Publishing House, 1904), 3:4, p. 260.